Description of German arcades, 1927. in Buck, Dialectic of Seeing
I cannot enter it without a damp chill coming over me, without the fear that I might never find an exit. I am hardly past the shoeshine and newspaper stands under the lofty arches of the entrance, and I feel a mild confusion. A window promises me dancing daily and that Meyer without whom no party would be complete. But where is the entrance? Next to the ladies’ hairdresser there is another display: stamps and those curiously named tools of the collector: adhesive pockets with guaranteed acid-free rubber, a perforation gauge made of celluloid. “Be sensible! Wear wool!” demands the next window of me [. .. ] . I [ . . . ] almost stumbled over the peep shows, where one poor schoolboy stands, his school bag under his arm, wretched, immersed in the “scene in the Bedroom.” [. . .] I linger over [. . . ] Knipp-Knapp cufflinks, which are certainly the best, and over the Diana air rifles, truly an honor to the goddess of the hunt. I shrink back before grinning skulls, the fierce liqueur glasses of a white bone cocktail set. The clowning face of a jockey, a handmade wooden nutcracker graces the end of the musical toilet paper holder [. . . ]. The whole center of the arcade is empty. I rush quickly to the exit; I feel ghostly, hidden crowds of people from days gone by, who hug the walls with lustful glances at the tawdry jewelry, the clothing, the pictures [. . .]. At the exit, at the windows of the great travel agency, I breathe more easily; the street, freedom, the present!
Redesign the city. But keep the rail stations as they are.
– Keep the railroad stations as they are. Their rather moving ugliness adds to the atmosphere of travel, which provides what slight attraction these buildings possess.
– Gil J. Wolman demanded the complete suppression or falsification of all information about departures (destinations, times, etc.). This would encourage dérive. After a lively debate, the opposition that had been expressed gave up its argument and the project was accepted without reservation.
– Heighten the acoustic environment of train stations by broadcasting recordings from a large number of different stations—and certain ports.
From PLAN FOR RATIONAL IMPROVEMENTS T O THE CITY OF PARIS 4. Situationists and the city, 70. Adapted to bullet list.
Or Image for semiosis.
As interface or instrument, the image does not comprise a representation of a pre-existent and independent reality, but rather a means for the new media user to intervene in the production of the “real,” now understood as a rendering of data. “New media,” Manovich concludes “change our concept of what an image is – because they turn a viewer into an active user. As a result, an illusionistic image is no longer something a subject simply looks at, comparing it with memories of represented reality to judge its reality effect. The new media image is something the user actively goes into, zooming in or clicking on individual parts with the assumption that they contain hyperlinks….”
[W]e must fundamentally reconfigure the image. Specifically; we must accept that the image, rather than finding instantiation in a privileged technical form (including the computer interface), now demarcates the very process through which the body, in conjunction with the various apparatuses for rendering information perceptible, gives form to or in-forms information. In sum, the image can no longer be restricted to the level of surface appearance, but must be extended to encompass the entire process by which information is made perceivable through embodied experience. This is what I propose to call the digital image.
Hansen, New Philosophy, 10.
Hansen’s conception becomes a basis for aesthetics as epistemic AND a basis for a rhetoric of experience. The viewer becomes a creator influenced by material context of the perception. This conception does not neutralize rhetorical aims and moves but disperses or distributes them between context, object, perceiver and makes them cognitive or material operators or procedures that shape the making of perception. “Enframe something (digital information) that was originally formless” 11.
This is “a fundamental shift in aesthetic experience from a model dominated by the perception of a self-sufficient object to one focused on the intensities of embodied affectivity. ” 12-13.
This is social semiotics from another angle. The artifact primes the viewer and provides the resources for creating semiosis. v Kress
Tufte writes about attention and misdirection.
To create illusions is to engage in disinformation design….
In conjuring, strategies of disguise and attention control work to regulate the optical information available to the spectator. As we have seen for the backpalm and the copper-silver coin exchange, a common technique is to disguise smaller motions by means of larger motions; the ﬁngers craftily manipulate while the hand grandly waves. The attention-attracting but resolution-reducing character of motion is described by Henning Nelms:
“Although movement attracts attention, it also diminishes visibility. When a thread is used to support a light object, it can be seen from a surprising distance even when its color matches the background. However, the slightest movement makes it disappear. A large movement can be used to conceal a small one. For example, the weak spot in The Strong Man’s Secret [a trick based on a cut-and-restored storing] is the action of cutting the loop. The technique . . . can be made more deceptive if you keep the knife still and force the string against it by a sudden movement of the left hand. . . . The large movement of the left hand and the string draws every eye away from the kmf’e so that no one can observe the unnatural way in which the string is cut.”
And in detective stories, the small clue that solves the mystery may be similarly disguised: “It is Agatha Christie, too, who regularly contrives that just as the clue is dropped a distracting m‘cident occurs. Here we are close to the art of the stage conjurer.” As well as close to the arts of propaganda, strategic Intelligence, and politics — although for magic, at least, the targets of the deception are aware and pleased that they are being deceived. Tufte, Visual Explanations, 64.
Most of what we think of as culture is little more than the unquestioning acceptance of standardized values.
Irvins, Prints and Visual Communication
In the middle years of the seventeenth century Roger Crab of Bethnal Green subsisted on “dock-leaves, mallows or grasse” and plain water, while in the late twentieth century Stanley Green, wearing cap and blazer, paraded in Oxford Street with a banner proclaiming “Less Passion from Less Protein.” For twenty-five years, crowds swirled about him, almost oblivious of his presence, engaged only in their usual uproar.
from “London: A Biography” by Peter Ackroyd